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Upanishads : " The Cream of Vedas"
Vedanta ( Veda +anta i.e; the end of Vedas ) as the literal meaning connotes comprises the philosophical portion of Vedas, called the Upanishads.
Of about 280 Upanishads unearthed so far, 108 have been accepted as authorised texts , and out of them have been commented upon by great Acharyas lika Sri Sankaracharya , Sri Ramanjacharya, Sri Madhavacharya and thus are classified as major.

Here the term "Know" does not mean the ordinary meaning of knowing the object through intervention of the instruments of knowledge.

Here, the object-of-knowledge is "Subject Itself" and, as such, here the word 'know' means only a rediscovery --- recognition.

This rediscovery or Self-Realization is not possible so long as the seeker is pre-occupied with the world of external objects and their problems, and hence the Sruti advises every seeker to "desist from all other talk."

So long as a seeker is worried about the world or its problems --social, communal or National --- his attention will be always extrovert.

So long as even a ray of his attention is turned outward and is engaged in cognizing the objects there, he …

"He in whom the heaven, the earth and the inter-space are centered, together with the mind and all life-breaths { Prana-s } --- know Him alone as the one Self of all ( one Paramatma ) , and desist from all other talk. This is the…

In meditation, the more the mind is steady and not deflected, the surer it will reach its goal.

That trembling og the mind before its flight is mainly caused its attachments with a host of sense-objects in the outer world and also because of its own vanities and thoughtless wrong identifications.

Renouncing and rejecting them all through the process of discriminative analysis, the seeker makes his mind steady and single pointed.

If the arrow is sharp and the archer shhots it with a steady grip, the flying arrow can penetrate its goal and get itself embedded completely in the very object which it strikes.

Similarly, the individual soul which had its sense of separateness, because of its wrong identifications with its 'matter' envelopment, loses its sense of individuality when it gets completely detached from its contacts with 'matter', during its meditations uon the pregnant formulae 'OM".

Once it is devoid of its pre-occupations with the false, it rediscovers itself in its true native glory to be nothing other than the Supreme,

Here, the picture is more than significant to one who contemplates over it.

When the arrow is fixed to the bow and pulled towards us, though the arrow is facing outward ( i.e towards target/mark ), the bow-string bends itself to represent an arrow-head turned towards ourselves.

Thus 'OM' chanting is to be done in the heart and its significances are to be meditated upon and experienced in the inner-most vaults of our personality.

When the string is strung to the maximum, the bow man is onl to relax his firm grip on the arrow the Self and the flight of the instrument pointing through space is automatic, immediate and instantaneous.

In these two inimitable mantram-s we have one of the many examples in Bhartheeya philosophy ( Hinduism ) where poetry and thought are welded together.

Literary Art, nowhere in the world, has so far outshown as it is here; for here, we have an example of exquisite rhythm, chicest words, pregnant suggestions, endless significances and the most striking picture, all brought to work in the 'Seva' ( service ) of philosophy at its best.

In these two mantram-s, we have the entire 'Vedanthic Sadhana' explained to exhaustion.

No wonder then we observe this mantram at the lips of every writer, in the throat of every speaker!!.

The Center of Life reigning in us, this seat of Consciousness is to be penetrated, say the Sruti, by ourselves with our mind.
In Vedantham, mind and intellect are considered to be one and te same stuff and it has different names, only to indicate its different functions.
With the intellect to discriminate and separate the dead-matter from the dynamic Spirit, is the 'Vedantha-Sadhana' for the intellect, which is fulfilled only when we seek and establish our identity with the Spirit.
Feel, Feel, Feel----- Feel the Eternal Nature of the Spirit which is All-pervading, All-perfect and All-full.
This is the method of 'Vedantham meditation' --- know, feel, expand and realize.
How to penetrate is explained below in the subseq…

MANTRAM-1.{ Pointers to the nature of Brahmam and advice how to know it. }

Discussion-8. "Our Eternal Nature" ...

This Self includes and incorporates in itself the essence behind all that has form and all that has no form --- all the world of objects and the world of thoughts and ideas.

Here is a subtle hint that mere withdrawing of our identifications with the world of objects and reveling in the inner world of our own thoughts and emotions cannot make us reach the Reality.

Thus to meditate upon the forms of the Lord or to repeat His glory and thereby to get into a state of blissful unawareness of the outer world is not in itself the goal; one will have to transcend even the formless world of thoughts and ideas to reach the "No-man's land of our Eternal Nature."

MANTRAM-1.{ Pointers to the nature of Brahmam and advice how to know it. }

Discussion- 6. "Moves, breathes and winks"......

Moves, breathes and winks :-

Under these three classifications one can bring the entire universe.

Rivers, waves, trains and cars though INERT in themselves fall under the category of those that move; so too, the concept of TIME.

The entire kingdom of living - beings breathes and with intelligence the winking starts, so that on the whole, Mother Sruti here includes in Her definition of the entire universe constituted of inert bulks that move the entire kingdom of living organisms and intelligent beings.